Upanishads: (1) (2) (3) (Note 1) (Note 2)

Upanishads
The Upanishads (/uːˈpænɪˌʃædz, uːˈpɑːnɪˌʃɑːdz/;[1] Sanskrit: उप नषद् Upaniṣad [ˈʊpɐnɪʂɐd]) are late Vedic Upanishads
Sanskrit texts of religious teaching and ideas still revered in Hinduism.[2][3][note 1][note 2] They are the most recent
part of the oldest scriptures of Hinduism, the Vedas, that deal with meditation, philosophy, and ontological
knowledge; other parts of the Vedas deal with mantras, benedictions, rituals, ceremonies, and sacrifices.[6][7][8]
Among the most important literature in the history of Indian religions and culture, the Upanishads played an
important role in the development of spiritual ideas in ancient India, marking a transition from Vedic ritualism to
new ideas and institutions.[9] Of all Vedic literature, the Upanishads alone are widely known, and their central
ideas are at the spiritual core of Hinduism.[2][10]
The Upanishads are commonly referred to as Vedānta. Vedanta has been interpreted as the "last chapters, parts of
the Veda" and alternatively as "object, the highest purpose of the Veda".[11] The concepts of Brahman (ultimate
reality) and Ātman (soul, self) are central ideas in all of the Upanishads,[12][13] and "know that you are the
Ātman" is their thematic focus.[13][14] Along with the Bhagavad Gita and the Brahmasutra, the mukhya
Upanishads (known collectively as the Prasthanatrayi)[15] provide a foundation for the several later schools of
Vedanta, among them, two influential monistic schools of Hinduism.[note 3][note 4][note 5]
Around 108 Upanishads are known, of which the first dozen or so are the oldest and most important and are Vyasa, the sage who, according to
referred to as the principal or main (mukhya) Upanishads.[18][19] The mukhya Upanishads are found mostly in the tradition, composed the
concluding part of the Brahmanas and Aranyakas[20] and were, for centuries, memorized by each generation and Upanishads.
passed down orally. The early Upanishads all predate the Common Era, five[note 6] of them are in all likelihood Information
pre-Buddhist (6th century BCE),[21] stretching down to the Maurya period, which lasted from 322 to 185
Religion Hinduism
BCE.[22] Of the remainder, 95 Upanishads are part of the Muktika canon, composed from about the last centuries
of 1st-millennium BCE through about 15th-century CE.[23][24] New Upanishads, beyond the 108 in the Muktika Language Sanskrit
canon, continued to be composed through the early modern and modern era,[25] though often dealing with
subjects that are unconnected to the Vedas.[26]
With the translation of the Upanishads in the early 19th century they also started to attract attention from a Western audience. Arthur Schopenhauer was
deeply impressed by the Upanishads and called it "the most profitable and elevating reading which... is possible in the world".[27] Modern era Indologists
have discussed the similarities between the fundamental concepts in the Upanishads and major Western philosophers.[28][29][30]
Contents
Etymology
Development
Authorship
Chronology
Geography
Classification
Muktika canon: major and minor Upanishads
Mukhya Upanishads
New Upanishads
Association with Vedas
Philosophy
Development of thought
Brahman and Atman
Reality and Maya
Schools of Vedanta
Advaita Vedanta
Vishishtadvaita
Dvaita
Similarities with Platonic thought
Translations
Reception in the West
See also
Notes
References
Sources
Further reading
External links
Etymology
The Sanskrit term Upaniṣad (from upa "by" and ni-ṣad "sit down")[31] translates to "sitting down near", referring to the student sitting down near the
teacher while receiving spiritual knowledge.(Gurumukh)[32] Other dictionary meanings include "esoteric doctrine" and "secret doctrine". Monier-
Williams' Sanskrit Dictionary notes – "According to native authorities, Upanishad means setting to rest ignorance by revealing the knowledge of the
supreme spirit."[33]
Adi Shankaracharya explains in his commentary on the Kaṭha and Brihadaranyaka Upanishad that the word means Ātmavidyā, that is, "knowledge of the
self", or Brahmavidyā "knowledge of Brahma". The word appears in the verses of many Upanishads, such as the fourth verse of the 13th volume in first
chapter of the Chandogya Upanishad. Max Müller as well as Paul Deussen translate the word Upanishad in these verses as "secret doctrine",[34][35]
Robert Hume translates it as "mystic meaning",[36] while Patrick Olivelle translates it as "hidden connections".[37]
Development
Authorship
The authorship of most Upanishads is uncertain and unknown. Radhakrishnan states, "almost all the early literature of India was anonymous, we do not
know the names of the authors of the Upanishads".[38] The ancient Upanishads are embedded in the Vedas, the oldest of Hinduism's religious scriptures,
which some traditionally consider to be apauruṣeya, which means "not of a man, superhuman"[39] and "impersonal, authorless".[40][41][42] The Vedic
texts assert that they were skillfully created by Rishis (sages), after inspired creativity, just as a carpenter builds a chariot.[43]
The various philosophical theories in the early Upanishads have been attributed to famous sages such as Yajnavalkya, Uddalaka Aruni, Shvetaketu,
Shandilya, Aitareya, Balaki, Pippalada, and Sanatkumara.[38][44] Women, such as Maitreyi and Gargi participate in the dialogues and are also credited in
the early Upanishads.[45] There are some exceptions to the anonymous tradition of the Upanishads. The Shvetashvatara Upanishad, for example, includes
closing credits to sage Shvetashvatara, and he is considered the author of the Upanishad.[46]
Many scholars believe that early Upanishads were interpolated[47] and expanded over time. There are differences within manuscripts of the same
Upanishad discovered in different parts of South Asia, differences in non-Sanskrit version of the texts that have survived, and differences within each text
in terms of meter,[48] style, grammar and structure.[49][50] The existing texts are believed to be the work of many authors.[51]
Chronology
Scholars are uncertain about when the Upanishads were composed.[52] The chronology of the early Upanishads is difficult to resolve, states philosopher
and Sanskritist Stephen Phillips,[18] because all opinions rest on scanty evidence and analysis of archaism, style and repetitions across texts, and are driven
by assumptions about likely evolution of ideas, and presumptions about which philosophy might have influenced which other Indian philosophies.
Indologist Patrick Olivelle says that "in spite of claims made by some, in reality, any dating of these documents [early Upanishads] that attempts a
precision closer than a few centuries is as stable as a house of cards".[21] Some scholars have tried to analyse similarities between Hindu Upanishads and
Buddhist literature to establish chronology for the Upanishads.[22]
Patrick Olivelle gives the following chronology for the early Upanishads, also called the Principal Upanishads:[52][21]
The Brhadaranyaka and the Chandogya are the two earliest Upanishads. They are edited texts, some of whose sources are much
older than others. The two texts are pre-Buddhist; they may be placed in the 7th to 6th centuries BCE, give or take a century or
so.[53][22]
The three other early prose Upanisads—Taittiriya, Aitareya, and Kausitaki come next; all are probably pre-Buddhist and can be
assigned to the 6th to 5th centuries BCE.
The Kena is the oldest of the verse Upanisads followed by probably the Katha, Isa, Svetasvatara, and Mundaka. All these Upanisads
were composed probably in the last few centuries BCE.[54]
The two late prose Upanisads, the Prasna and the Mandukya, cannot be much older than the beginning of the common era.[52][21]
Stephen Phillips places the early Upanishads in the 800 to 300 BCE range. He summarizes the current Indological opinion to be that the Brhadaranyaka,
Chandogya, Isha, Taittiriya, Aitareya, Kena, Katha, Mundaka, and Prasna Upanishads are all pre-Buddhist and pre-Jain, while Svetasvatara and
Mandukya overlap with the earliest Buddhist and Jain literature.[18]
The later Upanishads, numbering about 95, also called minor Upanishads, are dated from the late 1st-millennium BCE to mid 2nd-millennium CE.[23]
Gavin Flood dates many of the twenty Yoga Upanishads to be probably from the 100 BCE to 300 CE period.[24] Patrick Olivelle and other scholars date
seven of the twenty Sannyasa Upanishads to likely have been complete sometime between the last centuries of the 1st-millennium BCE to 300 CE.[23]
About half of the Sannyasa Upanishads were likely composed in 14th- to 15th-century CE.[23]
Geography
The general area of the composition of the early Upanishads is considered as northern India. The region is bounded on the west by the upper Indus valley,
on the east by lower Ganges region, on the north by the Himalayan foothills, and on the south by the Vindhya mountain range.[21] Scholars are reasonably
sure that the early Upanishads were produced at the geographical center of ancient Brahmanism, comprising the regions of Kuru-Panchala and Kosala-
Videha together with the areas immediately to the south and west of these.[55] This region covers modern Bihar, Nepal, Uttar Pradesh, Uttarakhand,
Himachal Pradesh, Haryana, eastern Rajasthan, and northern Madhya Pradesh.[21]
While significant attempts have been made recently to identify the exact locations of the individual Upanishads, the results are tentative. Witzel identifies
the center of activity in the Brihadaranyaka Upanishad as the area of Videha, whose king, Janaka, features prominently in the Upanishad.[56] The
Chandogya Upanishad was probably composed in a more western than eastern location in the Indian subcontinent, possibly somewhere in the western
region of the Kuru-Panchala country.[57]
Compared to the Principal Upanishads, the new Upanishads recorded in the Muktikā belong to an entirely different region, probably southern India, and
are considerably relatively recent.[58] In the fourth chapter of the Kaushitaki Upanishad, a location named Kashi (modern Varanasi) is mentioned.[21]
Classification
Muktika canon: major and minor Upanishads
There are more than 200 known Upanishads, one of which, the Muktikā Upanishad, predates 1656 CE[59] and contains a list of 108 canonical
Upanishads,[60] including itself as the last. These are further divided into Upanishads associated with Shaktism (goddess Shakti), Sannyasa (renunciation,
monastic life), Shaivism (god Shiva), Vaishnavism (god Vishnu), Yoga, and Sāmānya (general, sometimes referred to as Samanya-Vedanta).[61][62]
Some of the Upanishads are categorized as "sectarian" since they present their ideas through a particular god or goddess of a specific Hindu tradition such
as Vishnu, Shiva, Shakti, or a combination of these such as the Skanda Upanishad. These traditions sought to link their texts as Vedic, by asserting their
texts to be an Upanishad, thereby a Śruti.[63] Most of these sectarian Upanishads, for example the Rudrahridaya Upanishad and the Mahanarayana
Upanishad, assert that all the Hindu gods and goddesses are the same, all an aspect and manifestation of Brahman, the Vedic concept for metaphysical
ultimate reality before and after the creation of the Universe.[64][65]
Mukhya Upanishads
The Mukhya Upanishads can be grouped into periods. Of the early periods are the Brihadaranyaka and the Chandogya, the oldest.[66][note 7]
The Aitareya, Kauṣītaki and Taittirīya Upanishads may date to as early as the mid 1st millennium BCE, while the
remnant date from between roughly the 4th to 1st centuries BCE, roughly contemporary with the earliest portions
of the Sanskrit epics. One chronology assumes that the Aitareya, Taittiriya, Kausitaki, Mundaka, Prasna, and
Katha Upanishads has Buddha's influence, and is consequently placed after the 5th century BCE, while another
proposal questions this assumption and dates it independent of Buddha's date of birth. After these Principal
Upanishads are typically placed the Kena, Mandukya and Isa Upanishads, but other scholars date these
A page of Isha Upanishad
differently.[22] Not much is known about the authors except for those, like Yajnavalkayva and Uddalaka, manuscript
mentioned in the texts.[20] A few women discussants, such as Gargi and Maitreyi, the wife of Yajnavalkayva,[68]
also feature occasionally.
Each of the principal Upanishads can be associated with one of the schools of exegesis of the four Vedas (shakhas).[69] Many Shakhas are said to have
existed, of which only a few remain. The new Upanishads often have little relation to the Vedic corpus and have not been cited or commented upon by
any great Vedanta philosopher: their language differs from that of the classic Upanishads, being less subtle and more formalized. As a result, they are not
difficult to comprehend for the modern reader.[70]
Veda-Shakha-Upanishad association
Veda Recension Shakha Principal Upanishad
Rig Veda Only one recension Shakala Aitareya
Kauthuma Chāndogya
Sama Veda Only one recension Jaiminiya Kena
Ranayaniya
Katha Kaṭha
Taittiriya Taittirīya
Krishna Yajur Veda Maitrayani
Yajur Veda Hiranyakeshi (Kapishthala)
Kathaka
Vajasaneyi Madhyandina Isha and Bṛhadāraṇyaka
Shukla Yajur Veda
Kanva Shakha
Shaunaka Māṇḍūkya and Muṇḍaka
Atharva Two recensions
Paippalada Prashna Upanishad
New Upanishads
There is no fixed list of the Upanishads as newer ones, beyond the Muktika anthology of 108 Upanishads, have continued to be discovered and
composed.[71] In 1908, for example, four previously unknown Upanishads were discovered in newly found manuscripts, and these were named
Bashkala, Chhagaleya, Arsheya, and Saunaka, by Friedrich Schrader,[72] who attributed them to the first prose period of the Upanishads.[73] The text of
three of them, namely the Chhagaleya, Arsheya, and Saunaka, were incomplete and inconsistent, likely poorly maintained or corrupted.[73]
Ancient Upanishads have long enjoyed a revered position in Hindu traditions, and authors of numerous sectarian texts have tried to benefit from this
reputation by naming their texts as Upanishads.[74] These "new Upanishads" number in the hundreds, cover diverse range of topics from physiology[75]
to renunciation[76] to sectarian theories.[74] They were composed between the last centuries of the 1st millennium BCE through the early modern era
(~1600 CE).[74][76] While over two dozen of the minor Upanishads are dated to pre-3rd century CE,[23][24] many of these new texts under the title of
"Upanishads" originated in the first half of the 2nd millennium CE,[74] they are not Vedic texts, and some do not deal with themes found in the Vedic
Upanishads.[26]
The main Shakta Upanishads, for example, mostly discuss doctrinal and interpretative differences between the two principal sects of a major Tantric form
of Shaktism called Shri Vidya upasana. The many extant lists of authentic Shakta Upaniṣads vary, reflecting the sect of their compilers, so that they yield
no evidence of their "location" in Tantric tradition, impeding correct interpretation. The Tantra content of these texts also weaken its identity as an
Upaniṣad for non-Tantrikas. Sectarian texts such as these do not enjoy status as shruti and thus the authority of the new Upanishads as scripture is not
accepted in Hinduism.[77]
Association with Vedas

All Upanishads are associated with one of the four Vedas—Rigveda, Samaveda, Yajurveda (there are two primary versions or Samhitas of the Yajurveda:
Shukla Yajurveda, Krishna Yajurveda), and Atharvaveda.[78] During the modern era, the ancient Upanishads that were embedded texts in the Vedas, were
detached from the Brahmana and Aranyaka layers of Vedic text, compiled into separate texts and these were then gathered into anthologies of the
Upanishads.[74] These lists associated each Upanishad with one of the four Vedas, many such lists exist, and these lists are inconsistent across India in
terms of which Upanishads are included and how the newer Upanishads are assigned to the ancient Vedas. In south India, the collected list based on
Muktika Upanishad,[note 8] and published in Telugu language, became the most common by the 19th-century and this is a list of 108 Upanishads.[74][79]
In north India, a list of 52 Upanishads has been most common.[74]
The Muktikā Upanishad's list of 108 Upanishads groups the first 13 as mukhya,[80][note 9] 21 as Sāmānya Vedānta, 20 as Sannyāsa,[84] 14 as Vaishnava,
12 as Shaiva, 8 as Shakta, and 20 as Yoga.[85] The 108 Upanishads as recorded in the Muktikā are shown in the table below.[78] The mukhya Upanishads
are the most important and highlighted.[82]
Veda-Upanishad association
Veda Number[78] Mukhya[80] Sāmānya Sannyāsa[84] Śākta[86] Vaiṣṇava[87] Śaiva[88] Yoga[85]

Tripura,
Aitareya, Ātmabodha, Saubhāgya-
Ṛigveda 10 Nirvāṇa - Akṣamālika Nādabindu
Kauśītāki Mudgala lakshmi,
Bahvṛca
Āruṇi, Maitreya,
Vajrasūchi, Brhat-Sannyāsa, Vāsudeva, Rudrākṣa, Yogachūḍāmaṇi,
Samaveda 16 Chāndogya, Kena -
Maha, Sāvitrī Kuṇḍika (Laghu- Avyakta Jābāli Darśana
Sannyāsa)
Amṛtabindu,
Tejobindu,
Amṛtanāda,
Sarvasāra, Kaivalya,
Taittiriya, Katha, Kṣurika,
Śukarahasya, Brahma, (Laghu, Kālāgnirudra,
Krishna Śvetāśvatara, Sarasvatī- Nārāyaṇa, Kali- Dhyānabindu,
32 Skanda, Garbha, Brhad) Avadhūta, Dakṣiṇāmūrti,
Yajurveda rahasya Saṇṭāraṇa Brahmavidyā,
Maitrāyaṇi[note 10] Śārīraka, Kaṭhasruti Rudrahṛdaya,
Yogatattva,
Ekākṣara, Akṣi Pañcabrahma
Yogaśikhā,
Yogakuṇḍalini,
Varāha
Subala,
Mantrika, Jābāla, Bhikṣuka,
Advayatāraka,
Shukla Bṛhadāraṇyaka, Niralamba, Turīyātītavadhuta,
19 - Tārasāra - Haṃsa, Triśikhi,
Yajurveda Īśa Paingala, Yājñavalkya,
Maṇḍalabrāhmaṇa
Adhyatma, Śāṭyāyaniya
Muktika
Nṛsiṃhatāpanī,
Mahānārāyaṇa
Āśrama, Nārada- (Tripād vibhuti), Atharvasiras,[91]
parivrājaka, Rāmarahasya, Atharvaśikha,
Muṇḍaka, Sītā, Devī, Śāṇḍilya,
Ātmā, Sūrya, Paramahamsa, Rāmatāpaṇi, Bṛhajjābāla,
Atharvaveda 31 Māṇḍūkya, Tripurātapini, Pāśupata,
Praśna Prāṇāgnihotra[90] Paramahaṃsa
Bhāvana
Gopālatāpani, Śarabha, Mahāvākya
parivrājaka, Kṛṣṇa, Bhasma,
Parabrahma Hayagrīva, Gaṇapati
Dattātreya,
Gāruḍa
Total
108 13[note 9] 21 19 8 14 13 20
Upanishads
Philosophy
The Upanishadic age was characterized by a pluralism of worldviews. While some Upanishads have been
deemed 'monistic', others, including the Katha Upanishad, are dualistic.[92] The Maitri is one of the Upanishads
that inclines more toward dualism, thus grounding classical Samkhya and Yoga schools of Hinduism, in contrast
to the non-dualistic Upanishads at the foundation of its Vedanta school.[93] They contain a plurality of
ideas.[94][note 11]
Sarvepalli Radhakrishnan states that the Upanishads have dominated Indian philosophy, religion and life ever
since their appearance.[95] The Upanishads are respected not because they are considered revealed (Shruti), but
because they present spiritual ideas that are inspiring.[96] The Upanishads are treatises on Brahman-knowledge, Impact of a drop of water, a common
that is knowledge of Ultimate Hidden Reality, and their presentation of philosophy presumes, "it is by a strictly analogy for Brahman and the Ātman
personal effort that one can reach the truth".[97] In the Upanishads, states Radhakrishnan, knowledge is a means
to freedom, and philosophy is the pursuit of wisdom by a way of life.[98]
The Upanishads include sections on philosophical theories that have been at the foundation of Indian traditions. For example, the Chandogya Upanishad
includes one of the earliest known declarations of Ahimsa (non-violence) as an ethical precept.[99][100] Discussion of other ethical premises such as
Damah (temperance, self-restraint), Satya (truthfulness), Dāna (charity), Ārjava (non-hypocrisy), Daya (compassion) and others are found in the oldest
Upanishads and many later Upanishads.[101][102] Similarly, the Karma doctrine is presented in the Brihadaranyaka Upanishad, which is the oldest
Upanishad.[103]
Development of thought
While the hymns of the Vedas emphasize rituals and the Brahmanas serve as a liturgical manual for those Vedic rituals, the spirit of the Upanishads is
inherently opposed to ritual.[104] The older Upanishads launch attacks of increasing intensity on the ritual. Anyone who worships a divinity other than the
self is called a domestic animal of the gods in the Brihadaranyaka Upanishad. The Chāndogya Upanishad parodies those who indulge in the acts of
sacrifice by comparing them with a procession of dogs chanting Om! Let's eat. Om! Let's drink.[104]
The Kaushitaki Upanishad asserts that "external rituals such as Agnihotram offered in the morning and in the evening, must be replaced with inner
Agnihotram, the ritual of introspection", and that "not rituals, but knowledge should be one's pursuit".[105] The Mundaka Upanishad declares how man
has been called upon, promised benefits for, scared unto and misled into performing sacrifices, oblations and pious works.[106] Mundaka thereafter asserts
this is foolish and frail, by those who encourage it and those who follow it, because it makes no difference to man's current life and after-life, it is like blind
men leading the blind, it is a mark of conceit and vain knowledge, ignorant inertia like that of children, a futile useless practice.[106][107] The Maitri
Upanishad states,[108]
The performance of all the sacrifices, described in the Maitrayana-Brahmana, is to lead up in the end to a knowledge of Brahman, to prepare
a man for meditation. Therefore, let such man, after he has laid those fires,[109] meditate on the Self, to become complete and perfect.
— Maitri Upanishad[110][111]
The opposition to the ritual is not explicit in the oldest Upanishads. On occasions, the Upanishads extend the task of the Aranyakas by making the ritual
allegorical and giving it a philosophical meaning. For example, the Brihadaranyaka interprets the practice of horse-sacrifice or ashvamedha allegorically. It
states that the over-lordship of the earth may be acquired by sacrificing a horse. It then goes on to say that spiritual autonomy can only be achieved by
renouncing the universe which is conceived in the image of a horse.[104]
In similar fashion, Vedic gods such as the Agni, Aditya, Indra, Rudra, Visnu, Brahma, and others become equated in the Upanishads to the supreme,
immortal, and incorporeal Brahman-Atman of the Upanishads, god becomes synonymous with self, and is declared to be everywhere, inmost being of
each human being and within every living creature.[112][113][114] The one reality or ekam sat of the Vedas becomes the ekam eva advitiyam or "the one
and only and sans a second" in the Upanishads.[104] Brahman-Atman and self-realization develops, in the Upanishad, as the means to moksha (liberation;
freedom in this life or after-life).[114][115][116]
According to Jayatilleke, the thinkers of Upanishadic texts can be grouped into two categories.[117] One group, which includes early Upanishads along
with some middle and late Upanishads, were composed by metaphysicians who used rational arguments and empirical experience to formulate their
speculations and philosophical premises. The second group includes many middle and later Upanishads, where their authors professed theories based on
yoga and personal experiences.[117] Yoga philosophy and practice, adds Jayatilleke, is "not entirely absent in the Early Upanishads".[117]
The development of thought in these Upanishadic theories contrasted with Buddhism, since the Upanishadic inquiry fails to find an empirical correlate of
the assumed Atman, but nevertheless assumes its existence,[118] "[reifying] consciousness as an eternal self."[119] The Buddhist inquiry "is satisfied with
the empirical investigation which shows that no such Atman exists because there is no evidence," states Jayatilleke.[118]
Brahman and Atman
Two concepts that are of paramount importance in the Upanishads are Brahman and Atman.[12] The Brahman is the ultimate reality and the Atman is
individual self (soul).[120][121] Brahman is the material, efficient, formal and final cause of all that exists.[122][123][124] It is the pervasive, genderless,
infinite, eternal truth and bliss which does not change, yet is the cause of all changes.[120][125] Brahman is "the infinite source, fabric, core and destiny of
all existence, both manifested and unmanifested, the formless infinite substratum and from which the universe has grown". Brahman in Hinduism, states
Paul Deussen, as the "creative principle which lies realized in the whole world".[126]
The word Atman means the inner self, the soul, the immortal spirit in an individual, and all living beings including animals and trees.[127][121] Ātman is a
central idea in all the Upanishads, and "Know your Ātman" their thematic focus.[13] These texts state that the inmost core of every person is not the body,
nor the mind, nor the ego, but Atman – "soul" or "self".[128] Atman is the spiritual essence in all creatures, their real innermost essential being.[129][130] It
is eternal, it is ageless. Atman is that which one is at the deepest level of one's existence.
Atman is the predominantly discussed topic in the Upanishads, but they express two distinct, somewhat divergent themes. Younger Upanishads state that
Brahman (Highest Reality, Universal Principle, Being-Consciousness-Bliss) is identical with Atman, while older upanishads state Atman is part of
Brahman but not identical.[131][132] The Brahmasutra by Badarayana (~ 100 BCE) synthesized and unified these somewhat conflicting theories.
According to Nakamura, the Brahman sutras see Atman and Brahman as both different and not-different, a point of view which came to be called
bhedabheda in later times.[133] According to Koller, the Brahman sutras state that Atman and Brahman are different in some respects particularly during
the state of ignorance, but at the deepest level and in the state of self-realization, Atman and Brahman are identical, non-different.[131] This ancient debate
flowered into various dual, non-dual theories in Hinduism.
Reality and Maya
Two different types of the non-dual Brahman-Atman are presented in the Upanishads, according to Mahadevan. The one in which the non-dual Brahman-
Atman is the all-inclusive ground of the universe and another in which empirical, changing reality is an appearance (Maya).[134]
The Upanishads describe the universe, and the human experience, as an interplay of Purusha (the eternal, unchanging principles, consciousness) and
Prakṛti (the temporary, changing material world, nature).[135] The former manifests itself as Ātman (soul, self), and the latter as Māyā. The Upanishads
refer to the knowledge of Atman as "true knowledge" (Vidya), and the knowledge of Maya as "not true knowledge" (Avidya, Nescience, lack of
awareness, lack of true knowledge).[136]
Hendrick Vroom explains, "the term Maya [in the Upanishads] has been translated as 'illusion,' but then it does not concern normal illusion. Here 'illusion'
does not mean that the world is not real and simply a figment of the human imagination. Maya means that the world is not as it seems; the world that one
experiences is misleading as far as its true nature is concerned."[137] According to Wendy Doniger, "to say that the universe is an illusion (māyā) is not to
say that it is unreal; it is to say, instead, that it is not what it seems to be, that it is something constantly being made. Māyā not only deceives people about
the things they think they know; more basically, it limits their knowledge."[138]
In the Upanishads, Māyā is the perceived changing reality and it co-exists with Brahman which is the hidden true reality.[139][140] Maya, or "illusion", is
an important idea in the Upanishads, because the texts assert that in the human pursuit of blissful and liberating self-knowledge, it is Maya which obscures,
confuses and distracts an individual.[141][142]
Schools of Vedanta
The Upanishads form one of the three main sources for all schools of Vedanta, together with the Bhagavad Gita and
the Brahmasutras.[143] Due to the wide variety of philosophical teachings contained in the Upanishads, various
interpretations could be grounded on the Upanishads. The schools of Vedānta seek to answer questions about the
relation between atman and Brahman, and the relation between Brahman and the world.[144] The schools of Vedanta
are named after the relation they see between atman and Brahman:[145]
According to Advaita Vedanta, there is no difference.[145]

According to Vishishtadvaita the jīvātman is a part of Brahman, and hence is similar, but not identical.
According to Dvaita, all individual souls (jīvātmans) and matter as eternal and mutually separate
entities.
Other schools of Vedanta include Nimbarka's Dvaitadvaita, Vallabha's Suddhadvaita and Chaitanya's Acintya
Bhedabheda.[146] The philosopher Adi Sankara has provided commentaries on 11 mukhya Upanishads.[147]
Advaita Vedanta Adi Shankara, expounder of

Advaita Vedanta and
Advaita literally means non-duality, and it is a monistic system of thought.[148] It deals with the non-dual nature of commentator (bhashya) on the
Upanishads
Brahman and Atman. Advaita is considered the most influential sub-school of the Vedanta school of Hindu
philosophy.[148] Gaudapada was the first person to expound the basic principles of the Advaita philosophy in a
commentary on the conflicting statements of the Upanishads.[149] Gaudapada's Advaita ideas were further developed
by Shankara (8th century CE).[150][151] King states that Gaudapada's main work, Māṇḍukya Kārikā, is infused with philosophical terminology of
Buddhism, and uses Buddhist arguments and analogies.[152] King also suggests that there are clear differences between Shankara's writings and the
Brahmasutra,[150][151] and many ideas of Shankara are at odds with those in the Upanishads.[153] Radhakrishnan, on the other hand, suggests that
Shankara's views of Advaita were straightforward developments of the Upanishads and the Brahmasutra,[154] and many ideas of Shankara derive from
the Upanishads.[155]
Shankara in his discussions of the Advaita Vedanta philosophy referred to the early Upanishads to explain the key difference between Hinduism and
Buddhism, stating that Hinduism asserts that Atman (soul, self) exists, whereas Buddhism asserts that there is no soul, no self.[156][157][158]
The Upanishads contain four sentences, the Mahāvākyas (Great Sayings), which were used by Shankara to establish the identity of Atman and Brahman
as scriptural truth:
"Prajñānam brahma" - "Consciousness is Brahman" (Aitareya Upanishad)[159]

"Aham brahmāsmi" - "I am Brahman" (Brihadaranyaka Upanishad)[160]
"Tat tvam asi" - "That Thou art" (Chandogya Upanishad)[161]
"Ayamātmā brahma" - "This Atman is Brahman" (Mandukya Upanishad)[162]
Although there are a wide variety of philosophical positions propounded in the Upanishads, commentators since Adi Shankara have usually followed him
in seeing idealist monism as the dominant force.[163][note 12]
Vishishtadvaita
The second school of Vedanta is the Vishishtadvaita, which was founded by Sri Ramanuja (1017–1137 CE). Sri Ramanuja disagreed with Adi Shankara
and the Advaita school.[164] Visistadvaita is a synthetic philosophy bridging the monistic Advaita and theistic Dvaita systems of Vedanta.[165] Sri
Ramanuja frequently cited the Upanishads, and stated that Vishishtadvaita is grounded in the Upanishads.[166][167]
Sri Ramanuja's Vishishtadvaita interpretation of the Upanishad is a qualified monism.[168][169] Sri Ramanuja interprets the Upanishadic literature to be
teaching a body-soul theory, states Jeaneane Fowler – a professor of Philosophy and Religious Studies, where the Brahman is the dweller in all things, yet
also distinct and beyond all things, as the soul, the inner controller, the immortal.[167] The Upanishads, according to the Vishishtadvaita school, teach
individual souls to be of the same quality as the Brahman, but quantitatively they are distinct.[170][171][172]
In the Vishishtadvaita school, the Upanishads are interpreted to be teaching an Ishwar (Vishnu), which is the seat of all auspicious qualities, with all of the
empirically perceived world as the body of God who dwells in everything.[167] The school recommends a devotion to godliness and constant
remembrance of the beauty and love of personal god. This ultimately leads one to the oneness with abstract Brahman.[173][174][175] The Brahman in the
Upanishads is a living reality, states Fowler, and "the Atman of all things and all beings" in Sri Ramanuja's interpretation.[167]
Dvaita
The third school of Vedanta called the Dvaita school was founded by Madhvacharya (1199–1278 CE).[176] It is regarded as a strongly theistic philosophic
exposition of the Upanishads.[165] Madhvacharya, much like Adi Shankara claims for Advaita, and Sri Ramanuja claims for Vishishtadvaita, states that
his theistic Dvaita Vedanta is grounded in the Upanishads.[166]
According to the Dvaita school, states Fowler, the "Upanishads that speak of the soul as Brahman, speak of resemblance and not identity".[177]
Madhvacharya interprets the Upanishadic teachings of the self becoming one with Brahman, as "entering into Brahman", just like a drop enters an ocean.
This to the Dvaita school implies duality and dependence, where Brahman and Atman are different realities. Brahman is a separate, independent and
supreme reality in the Upanishads, Atman only resembles the Brahman in limited, inferior, dependent manner according to Madhvacharya.[177][178][179]
Sri Ramanuja's Vishishtadvaita school and Shankara's Advaita school are both nondualism Vedanta schools,[173] both are premised on the assumption that
all souls can hope for and achieve the state of blissful liberation; in contrast, Madhvacharya believed that some souls are eternally doomed and
damned.[180][181]
Similarities with Platonic thought

Several scholars have recognised parallels between the philosophy of Pythagoras and Plato and that of the Upanishads, including their ideas on sources of
knowledge, concept of justice and path to salvation, and Plato's allegory of the cave. Platonic psychology with its divisions of reason, spirit and appetite,
also bears resemblance to the three gunas in the Indian philosophy of Samkhya.[182][183][note 13]
Various mechanisms for such a transmission of knowledge have been conjectured including Pythagoras traveling as far as India; Indian philosophers
visiting Athens and meeting Socrates; Plato encountering the ideas when in exile in Syracuse; or, intermediated through Persia.[182][185]
However, other scholars, such as Arthur Berriedale Keith, J. Burnet and A. R. Wadia, believe that the two systems developed independently. They note
that there is no historical evidence of the philosophers of the two schools meeting, and point out significant differences in the stage of development,
orientation and goals of the two philosophical systems. Wadia writes that Plato's metaphysics were rooted in this life and his primary aim was to develop
an ideal state.[183] In contrast, Upanishadic focus was the individual, the self (atman, soul), self-knowledge, and the means of an individual's moksha
(freedom, liberation in this life or after-life).[186][14][187]
Translations
The Upanishads have been translated into various languages including Persian, Italian, Urdu, French, Latin, German, English, Dutch, Polish, Japanese,
Spanish and Russian.[188] The Mughal Emperor Akbar's reign (1556–1586) saw the first translations of the Upanishads into Persian.[189][190] His great-
grandson, Sultan Mohammed Dara Shikoh, produced a collection called Oupanekhat in 1656, wherein 50 Upanishads were translated from Sanskrit into
Persian.[191]
Anquetil Duperron, a French Orientalist received a manuscript of the Oupanekhat and translated the Persian version into French and Latin, publishing the
Latin translation in two volumes in 1801–1802 as Oupneck'hat.[191][189] The French translation was never published.[192] The Latin version was the
initial introduction of the Upanishadic thought to Western scholars.[193] However, according to Deussen, the Persian translators took great liberties in
translating the text and at times changed the meaning.[194]
The first Sanskrit to English translation of the Aitareya Upanishad was made by Colebrooke,[195] in 1805 and the first English translation of the Kena
Upanishad was made by Rammohun Roy in 1816.[196][197]
The first German translation appeared in 1832 and Roer's English version appeared in 1853. However, Max Mueller's 1879 and 1884 editions were the
first systematic English treatment to include the 12 Principal Upanishads.[188] Other major translations of the Upanishads have been by Robert Ernest
Hume (13 Principal Upanishads),[198] Paul Deussen (60 Upanishads),[199] Sarvepalli Radhakrishnan (18 Upanishads),[200] Patrick Olivelle (32
Upanishads in two books)[201][163] and Bhānu Swami (13 Upanishads with commentaries of Vaiṣṇava ācāryas). Olivelle's translation won the 1998 A.K.
Ramanujan Book Prize for Translation.[202]
Reception in the West

The German philosopher Arthur Schopenhauer read the Latin translation and praised the Upanishads in his main
work, The World as Will and Representation (1819), as well as in his Parerga and Paralipomena (1851).[203] He
found his own philosophy was in accord with the Upanishads, which taught that the individual is a manifestation
of the one basis of reality. For Schopenhauer, that fundamentally real underlying unity is what we know in
ourselves as "will". Schopenhauer used to keep a copy of the Latin Oupnekhet by his side and commented,
It has been the solace of my life, it will be the solace of my death.[204]
Another German philosopher, Friedrich Wilhelm Joseph Schelling, praised the ideas in the Upanishads,[205] as
did others.[206] In the United States, the group known as the Transcendentalists were influenced by the German
idealists. Americans, such as Emerson and Thoreau embraced Schelling's interpretation of Kant's Transcendental
idealism, as well as his celebration of the romantic, exotic, mystical aspect of the Upanishads. As a result of the
influence of these writers, the Upanishads gained renown in Western countries.[207]
German 19th century philosopher
The poet T. S. Eliot, inspired by his reading of the Upanishads, based the final portion of his famous poem The Arthur Schopenhauer, impressed by
Waste Land (1922) upon one of its verses.[208] According to Eknath Easwaran, the Upanishads are snapshots of the Upanishads, called the texts "the
towering peaks of consciousness.[209] production of the highest human
wisdom".
Juan Mascaró, a professor at the University of Barcelona and a translator of the Upanishads, states that the
Upanishads represents for the Hindu approximately what the New Testament represents for the Christian, and that
the message of the Upanishads can be summarized in the words, "the kingdom of God is within you".[210]
Paul Deussen in his review of the Upanishads, states that the texts emphasize Brahman-Atman as something that can be experienced, but not defined.[211]
This view of the soul and self are similar, states Deussen, to those found in the dialogues of Plato and elsewhere. The Upanishads insisted on oneness of
soul, excluded all plurality, and therefore, all proximity in space, all succession in time, all interdependence as cause and effect, and all opposition as
subject and object.[211] Max Müller, in his review of the Upanishads, summarizes the lack of systematic philosophy and the central theme in the
Upanishads as follows,
There is not what could be called a philosophical system in these Upanishads. They are, in the true sense of the word, guesses at truth,
frequently contradicting each other, yet all tending in one direction. The key-note of the old Upanishads is "know thyself," but with a much
deeper meaning than that of the γνῶθι σεαυτόν of the Delphic Oracle. The "know thyself" of the Upanishads means, know thy true self, that
which underlines thine Ego, and find it and know it in the highest, the eternal Self, the One without a second, which underlies the whole
world.
— Max Müller[14]
See also
100 Most Influential Books Ever Written
Bhagavad Gita
Hinduism
Prasthanatrayi
Mukhya Upanishads
Notes
1. The shared concepts include rebirth, samsara, karma, meditation, renunciation and moksha.[4]
2. The Upanishadic, Buddhist and Jain renunciation traditions form parallel traditions, which share some common concepts and
interests. While Kuru-Panchala, at the central Ganges Plain, formed the center of the early Upanishadic tradition, Kosala-Magadha at
the central Ganges Plain formed the center of the other shramanic traditions.[5]
3. Advaita Vedanta, summarized by Shankara (788–820), advances a non-dualistic (a-dvaita) interpretation of the Upanishads."[16]
4. "These Upanishadic ideas are developed into Advaita monism. Brahman's unity comes to be taken to mean that appearances of
individualities.[17]
5. "The doctrine of advaita (non dualism) has its origin in the Upanishads."
6. The pre-Buddhist Upanishads are: Brihadaranyaka, Chandogya, Kaushitaki, Aitareya, and Taittiriya Upanishads.[21]
7. These are believed to pre-date Gautam Buddha (c. 500 BCE)[67]
8. The Muktika manuscript found in colonial era Calcutta is the usual default, but other recensions exist.
9. Some scholars list ten as principal, while most consider twelve or thirteen as principal mukhya Upanishads.[81][82][83]
10. Parmeshwaranand classifies Maitrayani with Samaveda, most scholars with Krishna Yajurveda[78][89]
11. Oliville: "In this Introduction I have avoided speaking of 'the philosophy of the upanishads', a common feature of most introductions to
their translations. These documents were composed over several centuries and in various regions, and it is futile to try to discover a
single doctrine or philosophy in them."[94]
12. According to Collins, the breakdown of the Vedic cults is more obscured by retrospective ideology than any other period in Indian
history. It is commonly assumed that the dominant philosophy now became an idealist monism, the identification of atman (self) and
Brahman (Spirit), and that this mysticism was believed to provide a way to transcend rebirths on the wheel of karma. This is far from an
accurate picture of what we read in the Upanishads. It has become traditional to view the Upanishads through the lens of Shankara's
Advaita interpretation. This imposes the philosophical revolution of about 700 C.E. upon a very different situation 1,000 to 1,500 years
earlier. Shankara picked out monist and idealist themes from a much wider philosophical lineup.[153]
13. For instances of Platonic pluralism in the early Upanishads see Randall.[184]
References
1. "Upanishad" (http://dictionary.reference.com/browse/upanishad). Random House Webster's Unabridged Dictionary.
2. Wendy Doniger (1990), Textual Sources for the Study of Hinduism, 1st Edition, University of Chicago Press, ISBN 978-0226618470,
pages 2-3; Quote: "The Upanishads supply the basis of later Hindu philosophy; they are widely known and quoted by most well-
educated Hindus, and their central ideas have also become a part of the spiritual arsenal of rank-and-file Hindus."
3. Wiman Dissanayake (1993), Self as Body in Asian Theory and Practice (Editors: Thomas P. Kasulis et al), State University of New
York Press, ISBN 978-0791410806, page 39; Quote: "The Upanishads form the foundations of Hindu philosophical thought and the
central theme of the Upanishads is the identity of Atman and Brahman, or the inner self and the cosmic self.";
Michael McDowell and Nathan Brown (2009), World Religions, Penguin, ISBN 978-1592578467, pages 208-210
4. Olivelle 1998, pp. xx-xxiv.
5. Samuel 2010.
6. Gavin Flood (1996), An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, pp. 35–39
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(2003), Handbook of Hindu Mythology, Oxford University Press, ISBN 978-0195332612, p. 285
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9. Patrick Olivelle 1998, pp. 3-4.
10. Patrick Olivelle (2014), The Early Upanisads, Oxford University Press, ISBN 978-0195352429, page 3; Quote: "Even though
theoretically the whole of vedic corpus is accepted as revealed truth [shruti], in reality it is the Upanishads that have continued to
influence the life and thought of the various religious traditions that we have come to call Hindu. Upanishads are the scriptures par
excellence of Hinduism".
11. Max Müller, The Upanishads (https://archive.org/stream/upanishads01ml#page/n93/mode/2up), Part 1, Oxford University Press, page
LXXXVI footnote 1
12. Mahadevan 1956, p. 59.
13. PT Raju (1985), Structural Depths of Indian Thought, State University of New York Press, ISBN 978-0887061394, pages 35-36
14. WD Strappini, The Upanishads (https://books.google.com/books?id=111FAAAAYAAJ&pg=PA258), p. 258, at Google Books, The
Month and Catholic Review, Vol. 23, Issue 42
15. Ranade 1926, p. 205.
16. Cornille 1992, p. 12.
17. Phillips 1995, p. 10.
18. Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN 978-
0231144858, pages 25-29 and Chapter 1
19. E Easwaran (2007), The Upanishads, ISBN 978-1586380212, pages 298-299
20. Mahadevan 1956, p. 56.
21. Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, ISBN 978-0195124354, pages 12-14
22. King 1995, p. 52.
23. Olivelle 1992, pp. 5, 8–9.
24. Flood 1996, p. 96.
25. Ranade 1926, p. 12.
26. Varghese 2008, p. 101.
27. Clarke, John James (1997). Oriental Enlightenment: The Encounter Between Asian and Western Thought (https://books.google.com/b
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28. Deussen 2010, p. 42, Quote: "Here we have to do with the Upanishads, and the world-wide historical significance of these documents
cannot, in our judgement, be more clearly indicated than by showing how the deep fundamental conception of Plato and Kant was
precisely that which already formed the basis of Upanishad teaching"..
29. Lawrence Hatab (1982). R. Baine Harris (ed.). Neoplatonism and Indian Thought (https://books.google.com/books?id=D3C1XktpnWIC
&pg=PA31). State University of New York Press. pp. 31–38. ISBN 978-0-87395-546-1.;
Paulos Gregorios (2002). Neoplatonism and Indian Philosophy (https://books.google.com/books?id=u7wCKJZC3XsC). State
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30. Ben-Ami Scharfstein (1998). A Comparative History of World Philosophy: From the Upanishads to Kant (https://books.google.com/boo
ks?id=iZQy2lu70bwC). State University of New York Press. pp. 62–74. ISBN 978-0-7914-3683-7.
31. "Upanishad" (https://www.etymonline.com/word/upanishad). Online Etymology Dictionary.
32. Jones, Constance (2007). Encyclopedia of Hinduism. New York: Infobase Publishing. p. 472. ISBN 0816073368.
33. Monier-Williams, p. 201.
34. Max Müller, Chandogya Upanishad 1.13.4 (https://archive.org/stream/upanishads01ml#page/n133/mode/2up), The Upanishads, Part I,
Oxford University Press, page 22
35. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 85
36. Robert Hume, Chandogya Upanishad 1.13.4 (https://archive.org/stream/thirteenprincipa028442mbp#page/n211/mode/2up), Oxford
University Press, page 190
37. Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, ISBN 978-0195124354, page 185
38. S Radhakrishnan, The Principal Upanishads (https://archive.org/stream/PrincipalUpanishads/129481965-The-Principal-Upanishads-
by-S-Radhakrishnan#page/n25/mode/2up) George Allen & Co., 1951, pages 22, Reprinted as ISBN 978-8172231248
39. Vaman Shivaram Apte, The Practical Sanskrit-English Dictionary (http://www.aa.tufs.ac.jp/~tjun/sktdic/) Archived (https://web.archive.o
rg/web/20150515160048/http://www.aa.tufs.ac.jp/~tjun/sktdic/) 15 May 2015 at the Wayback Machine, see apauruSeya
40. D Sharma, Classical Indian Philosophy: A Reader, Columbia University Press, ISBN, pages 196-197
41. Jan Westerhoff (2009), Nagarjuna's Madhyamaka: A Philosophical Introduction, Oxford University Press, ISBN 978-0195384963,
page 290
42. Warren Lee Todd (2013), The Ethics of Śaṅkara and Śāntideva: A Selfless Response to an Illusory World, ISBN 978-1409466819,
page 128
43. Hartmut Scharfe (2002), Handbook of Oriental Studies, BRILL Academic, ISBN 978-9004125568, pages 13-14
44. Mahadevan 1956, pp. 59-60.
45. Ellison Findly (1999), Women and the Arahant Issue in Early Pali Literature (https://www.jstor.org/stable/25002352), Journal of
Feminist Studies in Religion, Vol. 15, No. 1, pages 57-76
46. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 301-304
47. For example, see: Kaushitaki Upanishad (https://archive.org/stream/thirteenprincipa028442mbp#page/n327/mode/2up/search/interpol
ation) Robert Hume (Translator), Oxford University Press, page 306 footnote 2
48. Max Müller, The Upanishads (https://books.google.com/books?id=l1ApAAAAYAAJ&pg=PAPR72), p. PR72, at Google Books, Oxford
University Press, page LXXII
49. Patrick Olivelle (1998), Unfaithful Transmitters, Journal of Indian Philosophy, April 1998, Volume 26, Issue 2, pages 173-187;
Patrick Olivelle (2014), The Early Upanishads, Oxford University Press, ISBN 978-0195124354, pages 583-640
50. WD Whitney, The Upanishads and Their Latest Translation, The American Journal of Philology, Vol. 7, No. 1, pages 1-26;
F Rusza (2010), The authorlessness of the philosophical sūtras, Acta Orientalia, Volume 63, Number 4, pages 427-442
51. Mark Juergensmeyer et al. (2011), Encyclopedia of Global Religion, SAGE Publications, ISBN 978-0761927297, page 1122
52. Olivelle 1998, pp. 12-13.
53. Olivelle 1998, p. xxxvi.
54. Patrick Olivelle, Upanishads, Encyclopædia Britannica (http://www.britannica.com/EBchecked/topic/618602/Upanishad)
55. Olivelle 1998, p. xxxvii.
56. Olivelle 1998, p. xxxviii.
57. Olivelle 1998, p. xxxix.
58. Deussen 1908, pp. 35–36.
59. Tripathy 2010, p. 84.
60. Sen 1937, p. 19.
61. Ayyangar, T. R. Srinivasa (1941). The Samanya-Vedanta Upanisads. Jain Publishing (Reprint 2007). ISBN 978-0895819833.
OCLC 27193914 (https://www.worldcat.org/oclc/27193914).
62. Deussen, Bedekar & Palsule (tr.) 1997, pp. 556-568.
63. Holdrege 1995, pp. 426.
64. Srinivasan, Doris (1997). Many Heads, Arms, and Eyes (https://books.google.com/books?id=vZheP9dIX9wC&pg=PA111). BRILL
Academic. pp. 112–120. ISBN 978-9004107588.
65. Ayyangar, TRS (1953). Saiva Upanisads. Jain Publishing Co. (Reprint 2007). pp. 194–196. ISBN 978-0895819819.
66. M. Fujii, On the formation and transmission of the JUB, Harvard Oriental Series, Opera Minora 2, 1997
67. Olivelle 1998, pp. 3–4.
68. Ranade 1926, p. 61.
69. Joshi 1994, pp. 90–92.
70. Heehs 2002, p. 85.
71. Rinehart 2004, p. 17.
72. Singh 2002, pp. 3–4.
73. Schrader & Adyar Library 1908, p. v.
74. Olivelle 1998, pp. xxxii-xxxiii.
75. Paul Deussen (1966), The Philosophy of the Upanishads, Dover, ISBN 978-0486216164, pages 283-296; for an example, see Garbha
Upanishad
76. Patrick Olivelle (1992), The Samnyasa Upanisads, Oxford University Press, ISBN 978-0195070453, pages 1-12, 98-100; for an
example, see Bhikshuka Upanishad
77. Brooks 1990, pp. 13–14.
78. Parmeshwaranand 2000, pp. 404–406.
79. Paul Deussen (2010 Reprint), Sixty Upanishads of the Veda, Volume 2, Motilal Banarsidass, ISBN 978-8120814691, pages 566-568
80. Peter Heehs (2002), Indian Religions, New York University Press, ISBN 978-0814736500, pages 60-88
81. Robert C Neville (2000), Ultimate Realities, SUNY Press, ISBN 978-0791447765, page 319
82. Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia University Press, ISBN 978-
0231144858, pages 28-29
83. Olivelle 1998, p. xxiii.
84. Patrick Olivelle (1992), The Samnyasa Upanisads, Oxford University Press, ISBN 978-0195070453, pages x-xi, 5
85. The Yoga Upanishads (https://archive.org/stream/TheYogaUpanishads/TheYogaUpanisadsSanskritEngish1938#page/n3/mode/2up)
TR Srinivasa Ayyangar (Translator), SS Sastri (Editor), Adyar Library
86. AM Sastri, The Śākta Upaniṣads, with the commentary of Śrī Upaniṣad-Brahma-Yogin, Adyar Library, OCLC 7475481 (https://www.wo
rldcat.org/oclc/7475481)
87. AM Sastri, The Vaishnava-upanishads: with the commentary of Sri Upanishad-brahma-yogin, Adyar Library, OCLC 83901261 (https://
www.worldcat.org/oclc/83901261)
88. AM Sastri, The Śaiva-Upanishads with the commentary of Sri Upanishad-Brahma-Yogin, Adyar Library, OCLC 863321204 (https://ww
w.worldcat.org/oclc/863321204)
90. Prāṇāgnihotra is missing in some anthologies, included by Paul Deussen (2010 Reprint), Sixty Upanishads of the Veda, Volume 2,
Motilal Banarsidass, ISBN 978-8120814691, page 567
91. Atharvasiras is missing in some anthologies, included by Paul Deussen (2010 Reprint), Sixty Upanishads of the Veda, Volume 2,
Motilal Banarsidass, ISBN 978-8120814691, page 568
92. Glucklich 2008, p. 70.
93. Fields 2001, p. 26.
94. Olivelle 1998, p. 4.
by-S-Radhakrishnan#page/n19/mode/2up) George Allen & Co., 1951, pages 17-19, Reprinted as ISBN 978-8172231248
96. Radhakrishnan, Sarvepalli, The Principal Upanishads (https://archive.org/stream/PrincipalUpanishads/129481965-The-Principal-Upa
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Thus we can see in the Upanishads, a tendency towards a convergence of microcosm and macrocosm, culminating in the equating of
Atman with Brahman".
[b] Chad Meister (2010), The Oxford Handbook of Religious Diversity, Oxford University Press, ISBN 978-0195340136, page 63;
Quote: "Even though Buddhism explicitly rejected the Hindu ideas of Atman ("soul") and Brahman, Hinduism treats Sakyamuni
Buddha as one of the ten avatars of Vishnu."
[c] David Lorenzen (2004), The Hindu World (Editors: Sushil Mittal and Gene Thursby), Routledge, ISBN 0-415215277, pages 208-
209, Quote: "Advaita and nirguni movements, on the other hand, stress an interior mysticism in which the devotee seeks to discover
the identity of individual soul (atman) with the universal ground of being (brahman) or to find god within himself".
22. PT Raju (2006), Idealistic Thought of India, Routledge, ISBN 978-1406732627, page 426 and Conclusion chapter part XII
23. Mariasusai Dhavamony (2002), Hindu-Christian Dialogue: Theological Soundings and Perspectives, Rodopi Press, ISBN 978-
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24. For dualism school of Hinduism, see: Francis X. Clooney (2010), Hindu God, Christian God: How Reason Helps Break Down the
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For monist school of Hinduism, see: B Martinez-Bedard (2006), Types of Causes in Aristotle and Sankara, Thesis - Department of
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25. Jeffrey Brodd (2009), World Religions: A Voyage of Discovery, Saint Mary's Press, ISBN 978-0884899976, pages 43-47
26. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, page 91
27. [a] Atman (http://www.oxforddictionaries.com/us/definition/american_english/atman), Oxford Dictionaries, Oxford University Press
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[b] John Bowker (2000), The Concise Oxford Dictionary of World Religions, Oxford University Press, ISBN 978-0192800947, See
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[c] WJ Johnson (2009), A Dictionary of Hinduism, Oxford University Press, ISBN 978-0198610250, See entry for Atman (self).
28. Soul is synonymous with self in translations of ancient texts of Hindu philosophy
29. Alice Bailey (1973), The Soul and Its Mechanism, ISBN 978-0853301158, pages 82-83
30. Eknath Easwaran (2007), The Upanishads, Nilgiri Press, ISBN 978-1586380212, pages 38-39, 318-320
31. John Koller (2012), Shankara, in Routledge Companion to Philosophy of Religion, (Editors: Chad Meister, Paul Copan), Routledge,
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32. Paul Deussen, The Philosophy of the Upanishads (https://books.google.com/books?id=B0QzAQAAMAAJ) at Google Books, Dover
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Slater, Thomas Ebenezer (1897), Studies in the Upanishads ATLA monograph preservation program, Christian Literature Society for
India
Smith, Huston (1995). The Illustrated World's Religions: A Guide to Our Wisdom Traditions. New York: Labyrinth Publishing. ISBN 0-
06-067453-9.
Tripathy, Preeti (2010), Indian religions: tradition, history and culture (https://books.google.com/books?id=lixAAQAAIAAJ), Axis
Publications, ISBN 978-93-80376-17-2
Urwick, Edward Johns (1920), The message of Plato: a re-interpretation of the "Republic" (https://books.google.com/?id=CjedyT6Ts20
C), Methuen & co. ltd, ISBN 9781136231162
Varghese, Alexander P (2008), India : History, Religion, Vision And Contribution To The World (https://books.google.com/?id=y7GKwh
uea9kC&printsec=frontcover&q), Volume 1, Atlantic Publishers & Distributors, ISBN 978-81-269-0903-2
Versluis, Arthur (1993), American transcendentalism and Asian religions (https://books.google.com/?id=mNPMzoVEv3sC), Oxford
University Press US, ISBN 978-0-19-507658-5
Wadia, A.R. (1956), "Socrates, Plato and Aristotle", in Radhakrishnan, Sarvepalli (ed.), History of Philosophy Eastern and Western,
vol. II, George Allen & Unwin Ltd
Raju, P. T. (1992), The Philosophical Traditions of India, Delhi: Motilal Banarsidass Publishers Private Limited
Further reading
Edgerton, Franklin (1965). The Beginnings of Indian Philosophy. Cambridge: Harvard University Press.
Embree, Ainslie T. (1966). The Hindu Tradition (https://archive.org/details/hindutraditionre00ains). New York: Random House. ISBN 0-
394-71702-3.
Hume, Robert Ernest. The Thirteen Principal Upanishads (https://archive.org/stream/thirteenprincipa028442mbp#page/n7/mode/2up).
Oxford University Press.
Johnston, Charles (1898). From the Upanishads (https://archive.org/stream/fromupanishadsby00thomiala#page/n9/mode/2up).
Kshetra Books (Reprinted in 2014). ISBN 9781495946530.
Müller, Max, translator, The Upaniṣads, Part I (https://archive.org/stream/upanishads01ml#page/n7/mode/2up), New York: Dover
Publications (Reprinted in 1962), ISBN 0-486-20992-X
Müller, Max, translator, The Upaniṣads, Part II (https://archive.org/stream/upanishads02ml#page/n7/mode/2up), New York: Dover
Publications (Reprinted in 1962), ISBN 0-486-20993-8
Radhakrishnan, Sarvapalli (1953). The Principal Upanishads (https://archive.org/stream/PrincipalUpanishads/129481965-The-Princip
al-Upanishads-by-S-Radhakrishnan#page/n5/mode/2up). New Delhi: HarperCollins Publishers India (Reprinted in 1994). ISBN 81-
7223-124-5.
External links
Complete set of 108 Upanishads, Manuscripts with the commentary of Brahma-Yogin (https://web.archive.org/web/20160322115246/h
ttp://www.gayathrimanthra.com/contents/documents/Translation/108UpanishadsWithUpanishadBrahmamCommentary.pdf), Adyar
Library
Upanishads (http://sanskritdocuments.org/doc_upanishhat/doc_upanishhat.html), Sanskrit documents in various formats
The Upaniṣads (http://www.iep.utm.edu/upanisad/) article in the Internet Encyclopedia of Philosophy
The Theory of 'Soul' in the Upanishads (https://www.jstor.org/stable/25208067), T. W. Rhys Davids (1899)
Spinozistic Substance and Upanishadic Self: A Comparative Study (https://www.jstor.org/stable/3746162), M. S. Modak (1931)
W. B. Yeats and the Upanishads (https://www.jstor.org/stable/511150), A. Davenport (1952)
The Concept of Self in the Upanishads: An Alternative Interpretation (https://www.jstor.org/stable/2105571), D. C. Mathur (1972)
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Upanishads

Muktika canon: major and minor Upanishads

Association with Vedas

Veda Number[78] Mukhya[80] Sāmānya Sannyāsa[84] Śākta[86] Vaiṣṇava[87] Śaiva[88] Yoga[85]

Brahman and Atman

Reality and Maya

According to Advaita Vedanta, there is no difference.[145]

Advaita Vedanta Adi Shankara, expounder of

"Prajñānam brahma" - "Consciousness is Brahman" (Aitareya Upanishad)[159]

Similarities with Platonic thought

Reception in the West

It has been the solace of my life, it will be the solace of my death.[204]

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